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Table of Contents
Greener Journal of Social Sciences
Vol. 14(2), pp. 249-261, 2024
ISSN: 2276-7800
Copyright ©2024, Creative Commons Attribution 4.0 International.
https://gjournals.org/GJSC
DOI: https://doi.org/10.15580/gjss.2024.2.102524155
Africa International University, Karen, Nairobi, Kenya.
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DOI: 10.15580/gjss.2024.2.102524155
Published: 06/11/2024
Leonard Ndzi
E-mail: ndzigracebaptist@ gmail.com
Keywords: Essence, Salvation, Exploring, Evangelical, Perspective and Practice
An academic study called “The Essence of Salvation : Exploring Evangelical Perspectives and Practice” explores the central doctrines and practices of evangelical Christianity concerning the idea of salvation. In Christianity, salvation is described by the WordNet database as the process of being freed from sin or saved from evil. It makes sense that someone freed from something should not wish to return to servitude. So I ask myself, what kind of redemption should one accept and not object to what they have been saved from?[1] There are two ways that salvation is obtained, according to the Bible.
To begin with, one must confess one’s sins to God, and then one must hold to the belief that the gospel is revealed in 1 Corinthians chapter 15. Repeat this: “Repent ye, and believe the gospel” (Mark 1:15) is what Jesus said. By examining numerous theological stances and valuable applications within the evangelical tradition, this essay aims to give readers a thorough knowledge of how evangelical Christians perceive and experience salvation. Apostle Paul stated, “The message of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God” (1Cor 1:8). In the Coptic Orthodox conception, salvation is understood to encompass all of life; it is not merely a historical event that happened at a specific point in time. The Coptic Orthodox Christian views salvation from the perspective of at least three dimensions, as it is addressed in the Holy Scripture: After being baptized and putting on our Lord Jesus Christ, I think I’ve been saved. Through the Church’s sacramental life, I am developing in our Lord Jesus Christ and am convinced I am being rescued. God’s grace will save me on the Last Day of Judgment.
“The greatest of all the gifts of God” is salvation, also known as eternal life (because these two phrases are synonymous in practically all our scripture sources). It cannot be bought with money or something we can trade. It’s also not something that can be gained in the strictest meaning of the word. Accurately, redemption is a precious gift, something magnificently sublime that can only be inherited and given.[2] Initially, the term “salvation” among the Greeks and Romans denoted being entire and healthy or “safe and sound.” Therefore, to be saved meant to be healed, and salvation meant being healthy—not just physically well, but also morally and spiritually healthy. More broadly, salvation denoted both the state of having arrived at a desired way of life and the process of getting there by being taken out of a circumstance or set free from a peril that kept us from it somehow.[3] In Christian theology, salvation is the deliverance or redemption of humanity from sin and its effects, resulting in God’s reconciliation with humanity. Salvation is a central theme in Christian theology and is thought possible via trusting God’s grace and Jesus Christ as the savior. It is frequently understood as a process that entails transformation, repentance, and faith, leading to eternal life and a restored relationship with God.
It is possible to minimize God’s redemptive act to a personal experience (a “salvation of the soul”), to equate it with forgiveness, or to concentrate solely on guilt as the source of salvation need. It is accurate to say that life and salvation can exist anywhere there is forgiveness. Despite its immense power, forgiveness cannot fully capture the entirety of God’s redemptive acts or the human experience of salvation.[4] Within evangelical Christianity, salvation is often stressed as a personal and transformative experience that requires a conscious decision to accept Jesus Christ as one’s Lord and Savior. Because they hold that faith in Christ is the key to eternal life and a changed heart, evangelicals frequently emphasize the significance of evangelism and sharing the good news of salvation with others. Ewell argues that Evangelicals are adamant that Jesus is the way to redemption and that salvation depends on a specific understanding of God’s justice.[5] He further says that throughout Evangelicalism’s history, there have been instances where Evangelicals have lorded authority over others who look, believe, or conduct differently by using the notion of redemption. But without the testimony of many disciples who have learned from Christ to love their enemies and pray for those who persecute them, a statement of the evangelical belief in salvation via Christ alone would fall short.[6]
“The Essence of Salvation: Exploring Evangelical Perspectives and Practices” probably looks at how believers live and how different theologies understand salvation in evangelical settings. This article may also examine the many viewpoints within the evangelical tradition by illuminating how evangelical Christians interpret ideas like justification, sanctification, and redemption concerning salvation.
Salvation is a significant concept in evangelical theology because it symbolizes the core conviction that people can receive eternal life, forgiveness of sins, and reconciliation with God by placing their faith in Jesus Christ. But as Horton points out, the Reformers distinguished between the means (the gift of faith) and the result (the gift of persistence and repentance) of our justification. They maintained that the idea of salvation encompasses both judicial declaration and spiritual reform.[7] Evangelicals emphasize that accepting Jesus as Lord and Savior personally is necessary for one’s spiritual restoration, viewing salvation as the gospel’s central message. A new birth and relationship with God are brought about by salvation, a life-changing event that ushers in a path of faith, obedience, and development into a more Christlike person. Hodges further emphasizes that a believer’s confidence in salvation cannot be linked to his endurance. He argues that morality is not a foundation for a believer’s security, but this perspective completely separates sanctification from justification.[8] Since believers are called to communicate the good news of salvation and lead others to a saving knowledge of Jesus Christ, this emphasis on salvation highlights the evangelical commitment to evangelism, missions, and discipleship.
The basic ideas that form the basis of the Christian notion of salvation and everlasting life are examined in the theological foundation of salvation. The fundamental tenet of Christian doctrine is that salvation is obtained by trust in Jesus Christ, whose atoning sacrifice on the Cross represents the pinnacle of human redemption. This transforming process promises a deep inner rejuvenation that results in a life marked by holiness, obedience to God, and forgiveness of sins for believers. In the end, salvation is seen as a means of achieving eternal life, in which followers of Christ are reunited with God in a state of unending joy and contentment.
1. Grace through faith
According to the Bible, salvation is a gift from God that cannot be earned through good works alone but is received by grace through faith. The New Testament book of Ephesians 2:8-9 states, “For it is by grace you have been saved, through faith-and this is not from yourselves, it is the gift of God-not by works so that no one can boast.” Of course, there are occasions when turning to Christ for salvation requires only faith (see, for example, John 3:16; Acts 16:31; Rom. 10:9; Eph. 2:8-9, et al.). These are well-known verses, and we frequently highlight them while sharing the faith with people. However, because it is assumed that genuine repentance entails trusting in Christ for sin forgiveness, we frequently miss several other Bible passages that mention repentance.[9] This emphasizes the belief that salvation is a gift from God, given to those who accept Jesus Christ as their savior through faith, rather than something that can be achieved through human effort or merit.
2. Redemption through Christ
Another critical aspect of the Biblical perspective on salvation is the belief in the redemptive work of Jesus Christ. Christians believe that Jesus died on the Cross to pay the penalty for humanity’s sins, thus providing a way for people to be reconciled to God. In addition to giving young people a deeper understanding of Jesus’ death, I would like to assert that, in his capacity as a “God-Man,” Christ made the ultimate sacrifice to save humanity. However, his crucifixion served as a more potent declaration of God’s love for all people. In other words, Christ’s atonement serves as proof of God’s love and a means of satisfying our sins.[10] This concept is captured in John 3:16, which states, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Instead, God’s love and forgiveness for humanity are united in the Cross. They are integral to Christ’s anguish and crucifixion. We should pay close attention to God’s redemption’s purpose and method.[11] According to the Bible, salvation is made possible through the sacrificial death and resurrection of Jesus Christ, who offers forgiveness and eternal life to all who believe in him. God, who made himself known through Jesus Christ, is a loving God with a special place in his heart for the poor and needs his children to put their love into action by helping those in need. In my opinion, true love can only be attained by deeds and the truth.[12]
3. Transformation and eternal life
The Biblical perspective on salvation extends beyond forgiveness of sin to include transformation and the promise of eternal life. In 2 Corinthians 5:17, it is written, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” Christians believe that salvation brings a spiritual rebirth and a new life in Christ, marked by a growing relationship with God and a character transformation. Moreover, the Bible teaches that those who are saved will inherit eternal life in the presence of God, as described in John 10:28, where Jesus says, “I give them eternal life, and they shall never perish; no one will snatch them out of my hand.” This promise of eternal life underscores the hope and assurance that salvation offers to believers according to the Biblical perspective.
4. The doctrine of atonement and redemption
Atonement and redemption are cardinal issues in evangelical Christian belief because they explain how human beings return to the proper status of righteousness and fellowship with God through Jesus Christ. It tackles two fundamental elements of the Christian faith: restoring the broken connection between man and God (salvation) and liberating man from the shackles of sin (deliverance). Taken together, these doctrines give the now-familiar story of the need for the sacrifice of Jesus Christ on the Cross and what this signifies in terms of God’s justice, love, and mercy.[13] We bring those who have sinned back to God through atonement, giving them the chance to receive forgiveness. In Christianity, people are born in sin because of the disobedience of Adam and Eve, who espended God’s commandment and, therefore, estranged man from close fellowship with Him. When left alone, humans couldn’t overcome this sin. Evangelicals believe that Jesus’ sacrificial death on the Cross bridged the wall of separation between the two.[14] Specifically, evangelicals base their understanding of atonement on penal substitution. This theory asserts that Jesus took on the sins of the sinners and endured the consequences of sin, thereby satisfying God’s punitive justice for their disobedience of his laws. It would also mean that He was fulfilling two requirements at a time, meeting the justice of God and at the same time being merciful to people. Isaiah 53:5 depicts this: “Like a sheep, He led to the slaughter; like a dumb lamb standing before the shearers, He does not open His mouth.” He bore the chastisement for our peace, and His bruises heal us.
According to the evangelical perspective, forgiveness is necessary to unite righteousness and divine love. Justice, a divine attribute, is necessary because God is holy, and sin requires punishment. However, once again, His love for people paved the way for forgiveness. As God incarnate and the anointed son of a human, Jesus could mediate and negotiate between God and human beings. It provided for God’s justice while justifying those who believe in Jesus Christ. Anyone with faith can access this act of atonement, which forms the saving work of evangelism.[15] Redemption, not far from atonement, means freedom from sin, a type of slavery. The Old Testament warps this concept of redemption by buying or ransoming someone back. Evangelical theology holds that Jesus’ death served as the payment for sin, thereby releasing believers from its grip. Romans 6:23 concludes with, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Forgiveness and deliverance entail liberation from the domain of sin to enjoy liberty spiritually.[16] Legally and spiritually, redemption restores individuals to their original state, endowed with the ability and capacity to fulfill God’s will.
Additionally, systematic evangelical theology views redemption as a massive reclamation project affecting others more than man and the creation. The work of Christ here is credited with bringing about the redemption of all creation. It is thought to be consummative of the cosmic renewal revealed in Revelation 21, which affirms that the world is made anew without blemish. This final element of redemption looks forward to the future, providing the believer with comfort that there is a divine program for individual salvation and the created world.[17] The concept of atonement and redemption also emphasizes and ushers in the idea of salvation for everybody. Evangelicals believe that anyone who repents and accepts Jesus as their savior receives forgiveness for all their sins. John 3:16 is well known as follows: ‘For God so loved the world that He gave His only begotten Son, that whosoever believes in Him shall not perish but have everlasting life.’ This redemption feature also highlights the foreign nature of evangelicals, who spread the good news because they believe the gospel is a message of change for everyone. Hence, atonement and redemption serve as two mighty pillars of evangelical Christianity.[18] They uphold the gospel’s doctrines, explaining how the death of Christ reconciles humanity with God and releases believers from the power of sin. These doctrines revolve around the divine attributes of justice, guaranteeing salvation for both individuals and the entire creation.
5. Justification by faith
The central doctrine of the Protestant Reformation, justification, forms the basis of much of the evangelical Christian faith. It asserts that faith in Jesus Christ, rather than efficacious grace for works, justifies human beings before God. This belief emphasizes God’s actions in salvation and is consistent with the idea that sin prevents humankind from saving itself. Instead, we view justification as the mere divine regeneration we receive on presumption, thanks to Christ’s saving act on the Cross.[19] The concept of justification by faith asserts that God acquits human beings based on their faith in the death of Jesus Christ. According to this doctrine, all people are inherently sinful and fall short of God’s standards, as Paul wrote in Romans 3:24: “There has not a man sinned, and all are short of the glory of God.” Sin has severed the connection with divinity, making it impossible for man to redeem himself through moral or religious efforts.[20] However, charitable actions, adhering to the law, and exercising rationality or human virtue are insufficient to ‘wash off’ sin. In other words, individuals cannot earn their way into a position of righteousness before God.
In eliminating this human problem, the teaching of justification by faith entails the redeeming act of Christ on the Cross and His resurrection. Jesus endured suffering on the Cross as a payment for the sins of humanity. They are close to sinless perfection, and his perfect obedience and sacrificial death meet the righteous demand of the law.[21] Christ unites the believer in His righteousness and imputes the deed to the one who trusts Him. Imputed righteousness holds that believing Christians are righteous because Christ did it for them. As Paul writes in 2 Corinthians 5:21: He hath made him who knew no sin, to be sin for us, that we might become the righteousness of God in him.
Justification by faith is essential to the Evangel, which declares the fact of grace and is thus the foundation of the evangelical faith. God bestows grace on people without expecting a reward in return. In justification, believers get salvation not by works but through the gift of God as certified through faith in Christ. Ephesians 2:8-9 sums up this thought by saying, “For it is by grace you have been saved, through faith—and this is not from yourselves; it is the gift of God—not by works so that no one can boast.” This passage underscores the idea of salvation through faith, emphasizing that works are merely a means to an end.
Moreover, justification by faith does not only place its believers within the right relationship with God but also in a new elevation before Him. It changes them from the status of guilty sinners to the status of righteous sinners before God’s eyes. The law does not bring about this change in status during justification; instead, sanctification (Beinecke: ‘to conform to the image which Christ has,’ p. 301) ensues. Instead, it is a legal act when God looks at the believer as if he were Christ.[22] Here are a few examples of this doctrine’s implications: It has theological and existential implications. In the individualist’s sense, justification by faith gives believers the comfort and confidence they need in life. They no longer need to struggle to gain God’s favor or consideration through service or worship.[23] However, they can rest easy knowing that their salvation results from their faith in Jesus Christ. Romans 5:1 reflects this assurance: “Because Christ’s sacrificial death set us right, we will undoubtedly enjoy peace with God through the Lord Jesus Christ.”
In justification by faith, there is concentrated belief in the sufficiency of Christ’s work and belief in faith alone. In contrast to doctrines that assume faith and works to justify one’s sins, this excludes any implication that human merit or other works, on top of faith, are necessary for salvation. This was evident during the Protestant Reformation, where men like Luther stood against the Catholics regarding indulgences and salvation by works. This doctrine of justification by faith alone (sola fide), which Luther famously asserted, would determine the Church’s rise or fall.[24] Therefore, we can describe justification by faith as a doctrine that heavily relies on grace and emphasizes the role of faith in the process. It asserts that faith in the Lord Jesus Christ, not the works of the law, justifies men before God. It assures us that salvation brings peace with God and stresses the adequacy of the work of Christ in redemption. It still upholds a central creed of evangelical Christianity, which states that salvation is purely by faith and can be as simple as a child’s.
6. Variations in Evangelical View on Salvation
The three belief differences in the evangelical tradition are salvation, where slight distinctions are witnessed based on predestination and free will, the savior’s role in salvation history, and transformation. These variations stem from more profound soteriological issues connected with the relationship between divine and human wills and the progression of salvation history. This section will discuss these differences in contrast to the Calvinistic interpretation of salvation and spiritual renewal and the Arminian, dispensational, and charismatic perspectives on salvation and transformation.
There is a significant debate within Evangelicalism between Calvinism and Arminianism regarding the sovereignty of God and free will. There is nothing new about this controversy; it has cropped up in the theological discussions of Protestants for centuries and is still alive in twenty-first-century Evangelicalism.
Named after John Calvin, this branch of Christianity encompasses five central doctrines: unconditional election focusing on God’s sovereignty.[25] In Calvinist teaching, there are people whom God elects to heaven regardless of any activity or belief that the individual may or may not have toward reaching that state. Calvinists hold to the Biblical view of original sin and the total depravity of man, so man cannot choose God on his own. This system also consists of limited atonement—the belief that Christ only died for the sins of the elect and irresistible grace means that the elect cannot resist accepting God’s call. This doctrine concludes with the perseverance of the saints, asserting that a person, once saved, cannot stray.
Arminianism, originating from Jacobus Arminius, centers on human free will. Conditional election: Arminians do not support the idea of election being unconditional; instead, the election is conditional on God basing his predestination on those who will have faith in the future.[26] This also encompasses the idea of universal atonement, meaning that while Christ died for everyone, each individual must accept his sacrifice. Arminians embraced the idea of resistible grace, affirming that individuals can reject God’s call for salvation.
These two understandings offer opposite images of the relationship between the Lord’s control over human affairs and the people’s freedom. Thus, Calvinists emphasize divine predestination and have a stronghold on the notion of election; Arminians, on the other hand, stress choice and responsibility, which forms a classic tension in evangelical theology. This article summarizes the dispensationalist view of salvation, which is based on how the relationship between God and man changes over time, depending on the specific dispensation in place.[27] The nineteenth-century formulation of this geological perspective has shaped evangelical Dispensationalism and the understanding of salvation history.
In its broadest terms, Dispensationalism divides human history into distinct epochs that signify different modes of divine governance. The most familiar framework divides history into seven dispensations, which are the pre-sin world (the age of innocence), the sin world (the age of condemnation), the redemptive world (the age of the Patriarch), the law world (the age of Moses), the gospel world (the present Church age), the future world (the millennial kingdom), and finally the eternal state.[28] Thus, dispensationalists believe the election has always been and will always be by grace through faith, but the required faith varies by dispensation.
Another hallmark of dispensationalist thinking is the segregation of the roles of Israel and the Church. Some believe that there are unfulfilled administrative plans for Israel and the Church and that Israel’s promises regarding the land and kingdom are still in the future. On the other hand, the Church is the spiritual body of Christ-sanctified believers saved by faith in this age. This difference is crucial in the eschatology of dispensationalists, who insist on the rapture of the Church before the tribulation and the second coming of Christ to reign for a thousand years.[29] Despite the modern popularity of Dispensationalism, especially in American Evangelicalism, the system came under scrutiny because of the sharp division it draws between Israel and the Church, not to mention the division of time into clearly marked periods. Opponents often point out that this perspective disrupts the continuity of the divine plan of salvation. However, this perspective persists today, particularly in the context of the end-times debate, and it continues to influence evangelicals’ interpretation of the Bible’s salvation history.
Religious movements such as the Charismatic and Pentecostal wings of Evangelicalism place a significant emphasis on the Holy Spirit at work both to bring salvation and also for spiritual sanctification. These movements advance an embodied form of religion by analyzing conversion and sanctification supposedly embodied in the Holy Spirit’s operations.
Charismatic Christians think of physical salvation as a simple acquittal from sin and final condemnation from God, apart from a gradual process of spiritual rebirth through the operation of the Holy Spirit.[30] One of these elements is the baptism in the Holy Spirit, which the Pentecostals view as a second blessed event or wave of the Holy Spirit’s infusion. This baptism equips believers for ministry through gifts like speaking in tongues, prophecy, and healing. This is an opportunity for Charismatics to enrich communion with God and Christian ministry.
The Charismatic tradition focuses on the ongoing ministry of sanctification through the work of the Holy Spirit. The Charismatic tradition expresses this as the growing likeness to Christ and the ‘fruit of the Spirit’ concept of character change, such as love, joy, and peace. Furthermore, the Nine Things emphasize that the exercise of spiritual gifts signifies the presence of God in a believer’s life, contributing to their sanctity and the strengthening of the Church.[31] Charismatic Soteriology encompasses healing and deliverance as essential aspects of the overall process of salvation. Several Charismatics affirm that Christ’s sacrifice not only redeems sins but also heals bodies and delivers them from evil spirits. Such a biblical understanding of salvation implies that God has saved all human beings, including the body, soul, and spirit.
Some of the distinctive attitudes of the Charismatic movement include encounters with the Holy Spirit and conversion experiences. However, all branches of Evangelicalism unite in individual spiritual development, with charismatics particularly emphasizing the power of dynamic-experiential salvation and the presence of the Holy Spirit in a Christian’s life.[32] Consequently, the changes in evangelical ideas about salvation prove no uniformity within the belief system. Calvinists are predestinarians who lead to inevitable divine control over everything that happens on earth, while Arminians pay special attention to free will and human choice. While Covenant theology describes salvation history and divides it into covenants, Dispensationalism uses the dispensation concept. It divides salvation history into periods, individualizing the plans of God for Israel and the Church. At the same time, the Charismatic movements stress the Spirit’s role in the initial and continuing saving and sanctifying work, claiming an immediacy of the spiritual experience and gift manifestation. However, all these perspectives underscore the importance of Christ’s blood and the individual’s faith in Him. Despite the diversity of Evangelicalism as a thought system, evangelicals worldwide unite behind a single goal: preaching the gospel and God’s saving work. The goal is to preach the gospel and the saving work of God.
The evangelical Christian faith understands salvation as a holistic, individual, and progressive process that involves various significant steps in transforming a person’s life. Strict theology conceptualizes salvation as God’s action through Christ, but it also encompasses a series of processes such as conversion, public faith confession through baptism, and living a Christian life. This section will further address these four components of conversion/Das Missionsmanifest, including conversion narratives/testimonies, the role of baptism, and the call to Christian discipleship only.
One of the most valuable experiences for an evangelical is their personal conversion narrative, which involves the process of salvation. In the minds of many people who embrace Christianity, the conversion is equal to becoming a new creature. People typically recount their experiences of sin and how God restored their wholeness through public testimony.
Conversion narratives typically include key elements: a conviction of sin, consciousness of need, contact with the Evangel, and acceptance of Christ. While some conversions are dramatic, others are not, and understanding a new way of thinking or a change in heart can trigger the latter. Still, if we pay attention even to the correspondence, what remains primary is the notion of an individual’s meeting with Christ and the resulting transformation.[33] In evangelical communities, conversion stories are some of the most potent weapons in the battle against sin and some of the most uplifting documents for people who need inspiration. It both testifies to the change after accepting Christ and encourages others to share theirs. Typically, congregations give such narratives during or after prayers and fellowship meetings or during routine life discourses, aligning with the evangelistic focus on individual conversion and the reality of salvation.
Another part of the evangelical experience of salvation is baptizing. Evangelicals accept baptism as a ceremonial act that signals a new life resulting from faith in Christ’s death, even though the mode and time of baptism vary from denomination to denomination. To evangelicals, however, baptism is a sign of a reality that is unseen—the death, burial, and resurrection of the believer in connection with Christ.[34] Mainly, the majority of the evangelicals accept only the believer’s baptism, where baptism is only conducted for those who have confessed faith. This pertains to traditions that practice infant baptism. For evangelicals, baptism not only marks the final stage following conversion but also signifies a public surrender to Christ.[35] This refers to washing, symbolizing the forgiveness of sins and liberation through the power of the Holy Spirit. Water plays a significant role in baptism, as it drowns the individuals receiving it. Submerging the believer into the water symbolizes the burial of the sinful individual and the receiving of a “new burial” with Christ. Raising the believer out of the water signifies their resurrected life in Christ. These images represent the biblical reality of the forgiveness of sin and the change of behavior in a redeemed person. Therefore, Evangelicals do not view baptism as a process that saves but as the process that gives evidence that salvation has occurred and that it is a fulfillment of the command of Jesus Christ.
In Evangelicalism, sanctification is not a singular event but a continuous process involving receiving and building upon the provided salvation. This process is known as discipleship, as the believer attempts to live out the instruction of Jesus Christ in all realms of life and experience continuous sanctification by the inspired Scriptures and the Holy Spirit.[36] Discipleship comprises several practices, including fellowship and formal public worship, Bible study, prayer, and service. The Evangelicals offer the centrality of devotion, assembly, reading of the Bible, and constant prayer as keys to the faith maturation process. In the Christian fellowship, discipleship also involves constant evaluation by fellow believers, as followers encourage and press each other towards genuine discipleship.[37]
Holiness, or the progressive act of becoming like Christ, is one of the main themes of discipleship and the Christian life. Conversion triggers immediate justification, whereas sanctification unfolds gradually. Evangelicals believe that the Holy Spirit, working within the believer to produce the fruit of the Spirit, such as love, joy, peace, and self-control, empowers this growth (Galatians 5:22–23).[38] Fulfilling the Great Commission, which calls believers to share the gospel and make disciples of all nations, is another aspect of discipleship, in addition to personal spiritual growth (Matthew 28:18-20). Therefore, evangelicals understand discipleship as involving evangelism and missions, considering witnessing to Christ as essential to their salvation. Biblical salvation also encompasses individuals’ ethical behavior in their daily lives, with evangelicals striving to live according to the Scripture.[39] This involves physically expressing affection and care to people, giving justice and relatively enduring for other people’s rights, and performing honestly in everything an individual does. This discipleship makes evangelicals think that they should reproduce the character of Jesus in the world, not only with the mouth but also with the hands.
Therefore, Evangelicalism, a type of Protestantism based on the individualistic “salvation” model, encompasses a narrower and broader concept than the mere act of conversion. The process begins with the illumination of the spirit and continues through discipleship throughout the life cycle.[40] It is an objective consequence because conversion narratives and testimonies effectively communicate individual change at the conversion level and, therefore, focus on the meeting with Christ, which is at the center of salvation. For this reason, baptism serves as a public declaration of faith and a symbol of a renewed life in Christ, while discipleship serves as the means to express this salvation. While baptism signifies the beginning of conversion, training signifies its deepening. These aspects symbolize the individual’s conversion/born-again experience and the daily sanctification/perfection process that the believer experiences.
In Evangelicalism, salvation means a theological hope and a mobilizing idea that inspires the practice of faith in everyday life and acts of worship. It concerns evangelism as the proclamation of the gospel, the Church as the means through which individuals experience the saving work of God and redemption, and mission as the outworking of that redemption in society and the world. These practices evidence the doing of salvation—not merely claimed or owned but appropriated through the mission and enacting it in the community and by action.
Therefore, evangelism is the foundation of evangelical practice. Rooted in the Great Commission found in Matthew 28, evangelicals perceive themselves as having the mission of preaching salvation to the whole world in their last stage, 18-20. The central understanding of the gospel, which demands salvation for every individual in Christendom, transforms this outreach mission into an evangelistic one. The urgency stems from the belief that faith in Christ can liberate an individual from sin and the ensuing separation from God.[41] In practice, evangelism can take various forms. This can be as structured as conversion campaigns, revival meetings, evangelism, and Christian social services and as unstructured as bearing witness to friends, relatives, acquaintances, and strangers. Thus, evangelicals legislate “personal testimonies,” where believers share their personal stories to demonstrate how faith transforms lives. Many evangelical churches ‘train’ people to be ‘witnesses’ at all times, encouraging them to spread the gospel in workplaces, schools, and social spaces.[42] The evangelical practice of increased evangelism extends beyond local contexts. It has a strong international focus, with most evangelicals and evangelical churches actively engaging in outreach to non-Christian cultures. Southerners see this as essential to Christ’s worldwide mission to spread the gospel.
The Church also plays a crucial role in evangelical salvation, serving as a crucial contact point and gathering place for evangelicals. In Evangelicalism, therefore, the Church is the arena where a person receives the message of salvation, where they find God, and where they develop spiritually. Despite the individual nature of their faith, evangelicals understand that corporate worship and the local assembly’s ministry sustain salvation.[43] Most evangelical churches offer various committees and programs to assist individuals interested in salvation, conversion to Christianity, and spiritual growth. Worship services are on Sundays for Christians and the unsaved, with sermons usually centering around the teaching of salvation through Christ. Among several traditions and practices, the use of altar calls, standard in many evangelical congregations, where a person comes forward to the front of the Church to accept the Lord after a particular sermon or service, is very evident in proclaiming the message concerning salvation.[44] The Church also remains sacramental in evangelical practice as far as ordinances, especially baptisms and the Lord’s Supper, are concerned. Despite not being considered sacraments like Catholics or Orthodox Christians, these practices remain significant symbols of faith and integral parts of the community of devoted believers. Baptism often signifies when the individual accepts salvation and a new life in Christ Jesus. At the same time, the Lord’s Supper is a constant reminder of the price Christ paid to save humanity.
The theology of salvation, which has implications for how evangelicals relate to society in general and the world in particular, is another relevant concept in their soteriology. Evangelicalism has seen a previous preoccupation with individual redemption and moral change of heart. Still, nowadays, there is an understanding that saving includes the manifestation of change at the community level where there is social injustice, poverty, and inequality.[45] This emphasis aligns with biblical themes, which emphasize that salvation is not solely about an individual’s or soul’s destiny but also about the arrival of God’s rule or kingdom on earth and its practical social and moral implications, such as justice, compassion, and charity, in both the present and future.
Most evangelicals today have embraced social justice as one of their primary tenets, regarding the gospel as social.[46] Therefore, they argued that salvation should lead to lifestyle changes that, in turn, change the world. Passages such as Micah 6:8, where God instructs people to act righteously, love kindness, and walk in humility before their God, and the gospel of Matthew 25:31–46, which emphasizes humbling to serve the Lord by serving the needy, are the foundation of this belief.
More concretely, this has meant a range of socio-political, religiously motivated, and inspired social justice activities, including campaigns against human trafficking, poverty, and racism on the one hand and for the sanctity of life and the environment. The religious denominations in the evangelical fold work with charities, humanitarian non-governmental organizations, and advocacy groups to fight injustice and suffering because they seek to be the active agents of Christ in the world.[47] Still, the combination of salvation and the fight for social justice has always been a hot issue among evangelicals. ESV also reveals that some evangelicals are inclined to approach social justice as a secondary issue compared to their intention to evangelize and save.[48] In this argument, some individuals have equated faith and works, defining faith as the commitment to holiness and the concern for social justice. We can relate this discussion to the broader issues contemporary Evangelicalism faces in embodying the gospel in a sinful and often unfair world.
In any case, salvation in evangelical practice is not a notion that is merely symbolized in theological language but a force within it that structures every experience of faith. Evangelism is an indispensable component of the evangelistic imperative to spread the word of salvation among people since everyone, without exception, needs change through the power of the gospel. The Church is the leading institution responsible for producing salvation experiences, as it offers the context and means for spiritual development through faith. Additionally, evangelicals often associate salvation with social aspects, such as their representation of the Kingdom of God in society. These practices collectively exemplify the evangelical tradition’s core beliefs, emphasizing grace’s role in salvation and the tangible experience of faith.
This paper aims to demonstrate that the doctrine of salvation, an essential component of evangelical theology, has not been immune to controversy. Social issues within Evangelical communities continue to be complex, and these religious reflections often result in significant conflicts among them. We can mention three significant elements of conflict: the conflict between faith and works regarding salvation, the conflict between universalists and exclusivists, and the conflict between Hell and eternal punishment. These debates not only sustain the aspirations of evangelical unity but also reveal the tensions that characterize Evangelicalism and the challenges of applying selective doctrines in contemporary societies.
The relationship between faith and works is a hot topic in evangelical theology. Evangelicals firmly hold to the Reformation’s solas, particularly the notion that salvation comes solely from faith in Christ, not one’s works. Evangelicals primarily draw this belief from passages like Ephesians 2:8–9, which affirm that salvation is by grace through faith, not by works, to prevent anyone from boasting.[49] However, the New Testament also contains numerous passages that stress the importance of works in the life of a believer, most notably in James 2:14-26. The writer uses James 2:14-26, which states that faith without works is dead. This has sparked ongoing discussions among evangelicals about articulating the necessity of faith in the scriptural mandate to perform beneficial works. They assert that work is a natural and required outcome of genuine faith as evidence of one’s saved status. Some people are concerned that the doctrine of grace might be reduced through works, and Christianity becomes the religion of works.[50] This tension also emerges when individuals delve deeper into the concept of sanctification, which refers to becoming more like Christ after experiencing salvation. There is consensus among Evangelicals on the view that salvation is instantaneous and justification occurs through faith alone; sanctification, however, is a gradual process that involves the work of the Holy Spirit and man. Evaluating the measure of divine grace about human effort remains one of Evangelicalism’s most theologically and pastorally pressing issues.
Within the evangelical school of thought, the issue of universalism and exclusivism is a highly debated topic. Historically, evangelicals have practiced a form of salvation that allows only those who believe in the Lord Jesus Christ. Scriptures like John 14, where Jesus declares, “I am the way, the truth, and the life,” ground this perspective. Acts 4:12 affirms that no one else can bring salvation, as no other name under heaven can save us. Only I lead to the Father.[51] Recently, there has been talk of universalism—the idea that everyone will be saved. At least some evangelical Christians support the idea. The translators immediately explain why adopting the doctrine of universalism is appropriate: They argue that the all-loving and merciful Creator of the Universe cannot eternally punish sinners. They frequently cite scriptures such as 1 Timothy 2:4, which expresses God’s desire for everyone to be saved and gain knowledge of the truth, as well as illuminationist interpretations that question the effectiveness of Christ’s atonement.[52]
As cited earlier, this dialogue has essential consequences in evangelism and missionary work. The exclusivist aims to clarify that if salvation is solely achievable through unwavering faith in Christ, evangelicals must promptly engage in evangelism to guarantee individuals have the chance to experience eternal life. For instance, the pneumatics emphasize the forgiveness of sins, sinners, the entire creation, and the experience of salvation, while the universalists focus on the ultimate salvation of all individuals and the entire creation.[53] The fulcrum between exclusivism and universalism also concerns the eternal destiny of the people who never heard of the gospel. Some evangelicals adopt a more lenient stance, asserting that although individuals who have not encountered Christ and are therefore not Christians will generally remain unredeemed, Scripture permits salvation for those who appropriately respond to God’s revelation found in nature or the law within themselves. This middle ground combines the confident insistence that Jesus Christ is the only means of salvation with a more significant concern for justice and forgiveness from God.
The discussion of universalism brings up the issue of Hell and eternal punishment. Traditional evangelical theology sends those who die in sin to so-called Hell, or hades, where they suffer eternal conscious punishment. Numerous biblical passages support this view, including Jesus’ warnings about Hell in Matthew 25:46, where He states that the righteous will experience ‘eternal life” while the wicked will face ‘eternal punishment.’[54] However, some evangelical scholars have criticized the doctrine of endless suffering in recent years. This is because, according to the traditional position, a just punishment of sin requires the suffering of an infinite god, which they contend is unbefitting a loving God. The theory of annihilationism proposes that evildoers will not face infinite punishment in the afterlife but will instead face annihilation upon their physical death. Annihilationists often point to verses like Matthew 10:28. It is a phrase that talks of the ‘destruction, both soul and body in hell,’ the loss of everlasting life, rather than torture in Hell.[55] We have also considered conditional immortalism, which maintains that only the saved will live forever and the unsaved will die. This vision dismantles the traditional notion of the soul as an eternal entity and elevates eternal life to a reward available only to believers. Proponents argue that this perspective aligns more closely with biblical descriptions of death as the final enemy (1 Corinthians 15:26) and is just less vengeful than the chariot-framed Job’s perspective on God’s justice.
Discussions about Hell are also relevant to further general discussions about the justice of God or His forgiving nature. Those who adhere to a particularist approach to understanding Hell hold the belief that God is righteous and sin deserves eternal punishment; therefore, they believe that eternal suffering from God is a justified disregard for His gift of redemption. On the other hand, proponents of the various views of Hell focus more on God’s purpose, questioning if God’s desire for everyone’s salvation justifies eternal punishment.[56] Therefore, the evangelism doctrine on salvation is characterized by deeply held beliefs, yet it is also marked by differences, debates, and even controversy. Despite standing for the ‘fundamentals,’ evangelical thought lacks a unified stance on salvation by faith and works, the definition of salvation, and the nature of Hell. This indicates that Evangelicalism continues grappling with interpreting and applying the Scriptures in our postmodern world. These challenges tell of the evolution of Evangelicalism as the movement tries to wrestle with its past and with evolutionary faith and practice. Even with these controversies in mind, the evangelical belief that centers on the Scripture preserves that salvation is through Jesus Christ; therefore, the mission to spread the word goes on as a model and essence of Evangelicalism.
For this reason, salvation assumes the role of the item upon which evangelical theology relies as a quintessentially indispensable element for shaping the perspective of faith and the course of church missions. Throughout this journey, we have repeatedly emphasized the centrality of salvation to Evangelicalism, encompassing elements like the soteriology of justification by faith, the phenomenology of conversion and discipleship, and the diverse aspects of Evangelicalism. Like the doctrine of salvation, numerous theological controversies and disputes surround its evidence, including faith and works, universal and limited salvation, and the doctrine of the everlasting penalty. These discussions represent the ‘battlefield’ of evangelical thought and the passion to deal with Scripture anew and understand the radical implications of salvation realized in Christ.
Understand that evangelical belief in salvation is not just an idea or a concept but an experiential and impactful salvation. Herein, we view the process of salvation as the first step in perpetual sanctification and growth in a believer’s relationship with Jesus Christ and the subsequent application of the Gospel message to the world. In individual testimonies, evangelicals’ participation in evangelism, and their commitment to social justice, these groups perceive salvation as an individual process of transformation and a means by which the individual or Christian can transform the world. For evangelicals, salvation is profoundly personal, yet it also possesses a communicative essence; it is a message to spread and manifest through daily acts of compassion.
When we attempt to consider the contemporary meaning of salvation for evangelical believers, it is essential to note that this doctrine, considered foundational to evangelical faith, continues to hold immense importance for them. This hope—the promise of salvation through faith in Christ—gives direction, meaning, and a vocation that informs the Christian’s existence. In a complex and fractured world, the evangelical message presents a hope of salvation in the personal and global plane. It remains a vision that successive generations of evangelicals would embrace and seek out the fullness of the faith, better comprehension of God’s word, and a more prosperous practice of redemption in the entire fabric of their existence.
Last but not least, understanding salvation is a journey that takes a lifetime. We can better understand salvation by studying God’s Word, praying, and joining the Evangelical Community. While reading the Scriptures through the process of interpretation, answering questions related to their own lives, and discussing the soteriological issues of salvation, people are encouraged to become better believers and develop their spirituality. We invite believers to delve deeper into the doctrine of salvation, not just as an academic exercise but as an odyssey in holiness that guides those called to participate more deeply in Christ’s saving work.
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Leonard Ndzi is a passionate pastor and scholar dedicated to biblical preaching, church planting, and discipleship. He is the President and Founder of Action Disciples for Christ (2004-2016), a group devoted to supporting struggling churches and fostering genuine discipleship within local communities. Leonard also planted and led Grace Baptist Church Kakar (2005-2014) and Kongwang Baptist Church Awing (2017), emphasizing sound biblical teaching and spiritual growth.
In addition to his pastoral work, Leonard served as the International Student Coordinator at Africa International University (AIU) in 2022, providing guidance and support to international students. He holds a Master of Arts in Biblical Studies (2022) and a Bachelor of Arts in Biblical Studies (2015) from AIU and Cameroon Baptist Theological Seminary, respectively. He is a PhD candidate. He is pursuing his PhD to become a Systematic and Biblical Theology professor.
Leonard has published several scholarly articles addressing critical issues in African evangelical Christianity, including technological advancement, marriage, and the role of the Holy Spirit. He also teaches theology courses at Africa International University (AIU), blending academic excellence with his dedication to spiritual development. He is a member of the Elders Scot at Karen Community Church (KCC), Nairobi Kenya. His work reflects a deep commitment to faith, leadership, and advancing the Kingdom of God.
Ndzi, L (2024). The Essence of Salvation: Exploring Evangelical Perspectives And Practices. Greener Journal of Social Sciences, 14(2): 249-261, https://doi.org/10.15580/gjss.2024.2.102524155.
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